The Gospel According To Peter Part 6

48. ? d? pa?ad?d??? 44. ded??e? d? ? ????se? t? ??s??

a?t?? ?d??e? a?t??? pa?ad?d??? a?t?? f???sa? a?t??.

s?e??? ?????: ?? ?? s?ss??? a?t???

f???s?, a?t?? ?st??: ?????: ?? ?? f???s?, ??at?sate a?t??. a?t?? ?st??: ??at?sate a?t?? ?a?

?p??ete ?sfa???.

49. ?a? e????? 45. ?a? ????? e????

p??se???? t? ??s?? p??se???? a?t?

e?pe?: ?a??e ?ae?, ???e?: ?ae?, ?a?

?a? ?atef???se? ?atef???se? a?t??.

a?t??.

50. ? d? ??s??? 46. ?? d? ?p?a?a? 48. ??s??? d? e?pe?

e?pe? a?t?: ?ta??e, t?? ?e??a? a?t? ?a? a?t?: ???da, ?f? ? p??e?, t?te ????t?sa? a?t??. f???at? t?? ????

p??se????te? t?? ?????p??

?p?a??? ta? ?e??a? pa?ad?d??? (54.

?p? t?? ??s??? ?a? s???a??te? d? a?t??

????t?sa? a?t??. ??a???.) 51. ?a? ?d?? e?? t?? 47. e?? d? t?? t?? 50. ?a? ?p?ta?e? e??

et? ??s?? ??te??a? pa?est???t?? t?? ?? a?t?? t??

t?? ?e??a ?p?spase? spas?e??? t?? ????e???? t?? d?????

t?? ??a??a? a?t??, ??a??a? ?pa?se? t?? ?a? ?fe??e? t? ???

?a? pat??a? t?? d????? t?? ????e???? a?t?? t? de????.

d????? t?? ????e???? ?a? ?fe??e? a?t?? t?

?fe??e? a?t?? t? ?t?????.

?t???.

Such close similarity as this, with occasional astonishing omissions of matter and flagrant contradictions where independent narrative is attempted, runs through the whole of the three Synoptics. This is not the place to enter upon any discussion of these phenomena, or any explanation of the origin of our Gospels, but apologists may be invited to consider the fact before pa.s.sing judgment on the Gospel of Peter. Any coincidence of statement in the narrative of the fragment with any one of the four Gospels is promptly declared to be decisive evidence of dependence on that Gospel; and even the use of a word which has a parallel in them is sufficient reason for denouncing the author as a plagiarist. It would almost seem as if such critics had never read the prologue to the third Synoptic, and forgotten the p????? to which its author refers, when they limit the Christian tradition to these Gospels, which again, upon examination, must themselves be limited to two-the Synoptic and the Johannine, which in so great a degree contradict each other.

To return now to the pa.s.sage which we have to examine. It will be observed that the second Synoptic treats the episode of the women in a manner different from the other two, but in the same style, though with very differing details, as Peter. We shall show reason for believing that both have drawn from the same source, but that the fragment has probably adhered more closely to the original source. In Mark (xvi. 3 f.) the women are, as in Peter, represented as speaking: "And they were saying among themselves, 'Who shall roll us away the stone from the door of the tomb?' " Here the _spoken_ words stop, and the writer continues to narrate: "And looking up, they see that the stone _is_ rolled back (??a?e????sta?): for it _was_ (??) exceeding great." It is obvious that the "was" here is quite out of place, and it seems impossible to avoid the conclusion that, originally, it must have stood with a different context.

That different context we have in Peter. The women say amongst themselves: "Who will roll us away the stone that is laid at the door of the grave, in order that we may enter"-and, of course, in saying this they are supposed to have in their minds the stone which they had seen the evening before and, naturally, express their recollection of it in the past tense-"for it was exceeding great." If the phrase has been mechanically introduced, it has been so by the second Synoptist, in whose text it is more out of place than in Peter. A prescriptive right to early traditions of this kind cannot reasonably be claimed for any writer, simply because his compilation has happened to secure a place in the Canon.

When the women come to the tomb, they stoop down (pa?????a?) and see there (???s?? ??e?) a certain young man (t??a ?ea??s???) sitting in the midst of the tomb, beautiful and clad in a shining garment (??a??? ?a?

pe??e?????? st???? ?ap??t?t??). This is the "certain man" who descended when the heavens were again opened, as described in _v._ 44. The realistic touch of the women stooping to look into the low entrance of the tomb is repeated when the "young man" bids them "stoop down" (pa?a???ate) and convince themselves that Jesus had risen. This does not occur in any of the Synoptics; but in the fourth Gospel (xx. 5), Peter, it is said, "stooping down" (pa?a???a?) sees (??pe?) the clothes. In Matthew, the angel sits upon the stone which he has rolled away, and not in the sepulchre, and his description is (xxviii. 3): "His appearance was as lightning, and his raiment white as snow" (?? d? ? e?d?a a?t?? ?? ?st?ap?, ?a? t? ??d?a a?t?? ?e???? ?? ????). In Mark (xvi. 8), they see a "young man" (?ea??s???) sitting on the right side, and not in the middle, and he is "clad in a white robe" (pe??e?????? st???? ?e????). In Luke (xxiv.

4), two men (??d?e? d??) stand by the women "in dazzling apparel" (??

?s??t? ?st?apt??s?). In the fourth Gospel (xx. 12), Mary sees two angels sitting, the one at the head, the other at the feet, where the body had lain, but they are simply said to be "in white" (?? ?e?????).

The "young man" says to the women in Peter: "Why are ye come? (t? ???ate?) Whom seek ye? (t??a ??te?te?) Him who was crucified? (? t?? sta??????ta ??e?????) He is risen and gone away (???st? ?a? ?p???e?). But if ye do not believe, stoop down, and see the place where he lay (pa?a???ate ?a? ?date t?? t?p?? ???a ??e?t?), that he is not there, for he is risen and gone away thither whence he was sent (???st? ??? ?a? ?p???e? ??e? ??e?

?pest???)." In Matthew (xxviii. 5 f.) the angel "answered and said unto the women" (who had not spoken to him, apparently) "Fear not ye: for I know that ye seek Jesus which hath been crucified (??da ??? ?t? ??s??? t??

?sta??????? ??te?te). He is not here, for he rose (??? ?st?? ?de, ??????

???), even as he said. Come, see the place where the Lord lay (de?te ?dete t?? t?p?? ?p?? ??e?t?). And go quickly, and tell his disciples he rose from the dead (?????? ?p? t?? ?e????); and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you." In Mark (xvi. 6 f.), this "young man" in the tomb says: "Be not amazed; ye seek Jesus the Nazarene which hath been crucified (??s??? ??te?te t?? ?a?a????? t??

?sta???????). He rose (??????); he is not here; behold, the place where they laid him! (??? ?st?? ?de; ?de ? t?p?? ?p?? ????a? a?t??). But go tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you." The close resemblance of these two accounts in the first and second Gospels is striking, and scarcely less so is the resemblance, with important variations, of the third Synoptic (xxiv. 5 ff.). The "two men in dazzling apparel" say to the women, who stand with their faces bowed down towards the earth: "Why seek ye the living among the dead? He is not here, but he rose (??? ?st?? ?de, ???? ??????).(117) Remember how he spake unto you when he was yet in Galilee, saying, that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again." The complete change in the reference to Galilee here will be observed.

The peculiar ending of the words of the "young man" in Peter is nowhere found in our Gospels: "He is risen and gone away thither whence he was sent." Mr. Robinson compares with this a pa.s.sage from the 20th Homily of Aphrahat (ed. Wright, p. 385): "And the angel said to Mary, he is risen and gone away to him that sent him." Mr. Robinson adds: "There is reason to believe that Aphrahat, a Syrian writer, used Tatian's Harmony: and thus we seem to have a second link between our Gospel and that important work."(118) But is it not rather a curious position in which to place the supposed "Diatessaron," to argue that a pa.s.sage which it does not now contain was nevertheless in it because a Syrian writer who is supposed to have used the "Diatessaron" has quoted the pa.s.sage? It shows how untrustworthy are all arguments regarding early works like the "Diatessaron." Looking at the other instances which could be pointed out, and to some of which we have referred, we see that everything not agreeing with the Gospels of the Church has been gradually eliminated or corrected into agreement, and that thus the very probable use of the Gospel according to Peter by Tatian may be concealed. As Mr. Robinson further points out, however, the words of the angel in Peter are in direct contradiction to those put into the mouth of Jesus in the fourth Gospel (xx. 17): "I am not yet ascended to the Father."

The conclusion of the whole episode in Peter is the short and comprehensive phrase: "Then the women, frightened, fled" (t?te a? ???a??e?

f???e?sa? ?f????). In Matthew, in obedience to the order of the angel to go and tell his disciples, none of which is given in Peter, it is said (xxviii. 8): "And they departed quickly from the tomb with fear and great joy" (?a? ?pe????sa? ta?? ?p? t?? ??e??? et? f??? ?a? ?a??? e?????), "and ran to bring his disciples word." In Mark (xvi. 8) it is said: "And they went out and fled from the tomb; for trembling and astonishment had come upon them (?a? ??e????sa? ?f???? ?p? t?? ??e???; e??e? ??? a?t??

t???? ?a? ??stas??). And they said nothing to anyone: for they were afraid" (?f????t? ???). The running to bring the disciples word, in the first, and the saying nothing to any one, of the second, Synoptic, is a case of curious contradiction in details. The third Gospel twice over repeats the statement that the women told what they had heard "to the eleven and to all the rest" (xxiv. 9, 10), but says nothing of the emotions excited by the interview, except the double statement (xxiv. 8), "And they remembered his words," and, 11, "And these words appeared in their sight as idle talk, and they disbelieved them."

In the first Synoptic, however (xxviii. 9 f.), as the women go, the risen Jesus himself meets them and delivers the same order to tell the disciples to depart into Galilee, where they shall see him. The genuine portion of the second Synoptic ends with the words quoted above, and it is only in the added conclusion (xvi. 9. 20) that we meet with an account of an appearance to Mary Magdalene in the morning. The third Synoptic relates no appearance to the women or any one that morning; but the fourth Gospel has the appearance of Jesus to Mary Magdalene, and a long interview between them. Now all this is quite distinctly excluded from the Gospel according to Peter, and those who argue for the dependence of the work on our Gospels have to explain this deliberate omission.

The fragment proceeds:

58. And it was the last day of the Unleavened bread, and many went forth, returning to their homes, the feast being ended. 59. But we, the twelve disciples of the Lord, wept and mourned, and each went to his home sorrowing for that which had happened. 60. But I, Simon Peter, and Andrew, my brother, took our nets and went to the sea, and there was with us Levi, the son of Alphaeus, whom the Lord....

And so, at a most interesting point, the fragment breaks off, in the middle of a phrase. This, it will be observed, distinctly excludes the vision to the two disciples in the country, mentioned Mark xvi. 12 f., supposing it to be that described in the third Synoptic (xxiv. 13 ff.), of which long narrative no hint is given in Peter. It also, of course, excludes the appearance to the disciples in the room, described in the fourth Gospel (xix. 20 ff.), and the breathing of the Holy Ghost upon them, of which very important episode the three Synoptics are equally ignorant, as well as the second appearance to them and the conviction of the unbelieving Thomas, which only this Gospel records. We may add that the appearance to the eleven as they sat at meat, related in the addition to the second Synoptic (xvi. 14 f.), with the mission of the apostles "into all the world," with miraculous powers endowed, which the other Gospels do not mention, is likewise excluded by Peter.

This is not all that is excluded, however, for in the fragment reference is distinctly made to the "twelve disciples," which is an explicit confirmation of the statement made in _v._ 26 f., "I and my companions ...

were fasting and mourning," which makes no exception any more than the similar "We, the twelve disciples of the Lord" now quoted. Supposing this statement to be deliberately made, and we have no reason whatever from anything in the rest of the fragment to doubt it, this completely excludes the whole of the story of a betrayal of his master by Judas Iscariot.

Various facts must be remembered in confirmation of the view that the "betrayal" of Jesus by Judas Iscariot was unknown to the older tradition.

In the Apocalypse (xxi. 14) it is said that upon the twelve foundations of the Holy City, the New Jerusalem, are written "the twelve names of the twelve apostles of the Lamb." If, as is generally believed, this Apocalypse was written by John the Apostle, is it possible that, if Judas had betrayed his master in the manner described by the canonical Gospels, he could deliberately have written this, using twice over the "twelve,"

which includes that Apostle? Again, in the first epistle to the Corinthians (i. xv. 5), in relating the supposed "appearances" of Jesus, it is said that he first appeared to Cephas: "Then unto the twelve."(119) If the point be considered on the mere ground of historical probability, there is every reason to consider that the betrayal by Judas is a later product of the "evolved gnosis." Jesus is described as going about everywhere with his disciples, and nothing could have been easier, under the circ.u.mstances, than to follow and quietly arrest him, without any betrayal at all. In fact, there is no real need shown for such a betrayal, and the older Christian tradition probably did not contain it. It was just the trait which the "evolved gnosis" would add to the picture from such a pa.s.sage as Psalm xli. 9: "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me,"

and which was given its literal fulfilment in the detail mentioned in the first and second Synoptics (Matt. xxvi. 23, Mark. xiv. 20), "He that dipped his hand with me in the dish, the same shall betray me." It may be mentioned that Justin does not appear to have known anything of a betrayal of Jesus, and that, in places where, if he had been aware of the episode, he would certainly have referred to it, he pa.s.ses over it in total silence.

According to the fragment, Simon Peter, and at least some of the disciples, must have gone into Galilee without any vision of the risen Jesus; and probably the last verse, which is broken off so abruptly, prepares the account of such an appearance as is described in the much-questioned last chapter of the fourth Gospel. It is worth pointing out, as perhaps an indication of the tradition which Peter follows, that both in the first and second Synoptic the order is given to the disciples to go into Galilee, where they are told that they are to see Jesus. In spite of this distinct order and statement, the author of the first Synoptic describes Jesus as immediately after appearing to the women, and giving the same direction to go into Galilee (xxviii. 7, 10), whilst in the spurious verses of Mark he nevertheless appears in Jerusalem to Mary Magdalene and to the Apostles. The third Synoptist gives a different turn to the mention of Galilee; but after the direction to go into Galilee, there to see Jesus, the visions described are a mere afterthought. In Peter, without any order, the disciples apparently go to Galilee, and there probably would be placed the first vision of the risen Jesus.

IX

We have now completed our comparison of the fragment with the canonical Gospels, and are able to form some opinion of its relative antiquity and relationship to our Gospels. Is it, as apologetic critics a.s.sert, a mere compilation from them, or can it take an independent position beside them, as a work derived from similar sources, and giving its own version of early Christian tradition? We have shown that it is not a compilation from our Gospels, but presents unmistakable signs of being an independent composition, and consequently a most interesting representation of Christian thought during the period when our Synoptic Gospels were likewise giving definite shape to the same traditions. Every part of this fragment has been set side by side with the corresponding narrative in the canonical Gospels, and it is simply surprising that a writing, dealing with a similar epoch of the same story, should have shown such freedom of handling. That there should be some correspondence between them was inevitable, but the wonder is not that there should be so much agreement, but so much divergence; and this wonder increases in proportion as a later date is a.s.signed to the fragment, and the authority of the canonical Gospels had become more established.

The theory of "tendency" was sure to be advanced as an explanation of differences of treatment of the same story, but this seems to us much exaggerated in what is said of the Gospel according to Peter. That early Docetic views might be supposed to be favoured by its representations is very possible; but these are far from being so p.r.o.nounced as to render it unacceptable to those not holding such opinions, and the manner in which Justin and Origen make use of its statements is proof of this. As to its anti-Judaistic tone, a certain distinction has to be drawn. The expressions regarding "the Jews," "their feast" (used in reference to the Pa.s.sover), and so on, may be put in the same category as the definition of the veil of the Temple "of Jerusalem," as indicating merely a work probably written out of Judaea, and for Gentile Christians; but in throwing upon the Jews, much more than on the Roman power, the odium of having crucified Jesus, the difference between Peter and the canonical Gospels is really infinitesimal. He certainly represents Pilate as retiring early from the trial, and leaving it to Herod, in whose "jurisdiction" it was, after washing his hands of the whole business; but this is a much more probable account, and perhaps an earlier tradition, than that which makes a Roman governor present the incredible and humiliating spectacle of a judge condemning and crucifying a man, in whom he finds no fault, at the dictation of a Jewish mob. The canonical Gospels, however, only accentuate the guilt of the Jews by representing the chief priests and elders, as well as the mult.i.tude, obstinately clamouring for his crucifixion, and finally overcoming Pilate's scruples.

It is the chief priests and rulers who first seize Jesus and plot for his betrayal, who spit in his face, buffet and mock him, who prefer to him Barabbas, and cry: "His blood be on us and on our children" (Matt. xxvii.

25). The expressions of distinct antagonism to the Jews in the fourth Gospel far exceed any in the Gospel according to Peter. There is, therefore, no preconceived purpose conceivable to account for the characteristics of the narrative in this fragment.

That a writer who had our canonical Gospels before him should so depart from their lines, alter every representation without dogmatic purpose, insert contradictory statements, and omit episodes of absorbing interest and pa.s.sages which would have enriched his narrative, is a theory which cannot be established. It is obvious that the feeling of the writer is one of intense devotion and reverence, and it is unreasonable to suppose that he could have pa.s.sed over, altered, and contradicted so many points in the narrative of the Gospels, had he had those works before him.(120) In all probability he composed his work from earlier records and traditions, of the existence of which we have evidence in Luke i. 1, and the degree of resemblance on the one hand, and of discrepancy on the other, proceeds from independent use of these sources, from which the materials used in the canonical Gospels may have been drawn. It had not the good fortune of these Gospels, however, to be adopted by the Church and subjected, like them, to repeated revisal; but, drifting apart on the stream of time, it at last comes to us with all its original sins and imperfections on its head. Of course, any judgment now formed on the Gospel according to Peter is subject to the unfortunate limitation that we have only a fragment of the work in our hands; but should the rest be discovered, as we hope, it will not affect conclusions now based upon the part before us, whatever may be the final verdict on the whole.

X

We have still to consider objections raised by Mr. Rendel Harris, however, concerning the relation between this fragment and the Gospels accepted by the Church. In a long article in the "Contemporary Review" he tries to establish the thesis that "_The Gospel of Peter shows everywhere the traces of a highly evolved prophetic gnosis, and in particular most of the apparently new matter which it contains is taken from the Old Testament_."(121) It would not be possible, without wearying the most patient of parishioners, to ill.u.s.trate in any adequate manner the perverse and hair-splitting ingenuity with which the "highly evolved prophetic gnosis" went to work, and which, in very parlous fashion, Mr. Harris applies to Peter; but, fortunately, this will not be necessary here. This gnosis doubtless began its operation early, and reached a climax towards the fourth century; but then it had ceased to be creative, and had become wildly a.n.a.lytical. Nothing then remained for it to do. Mr. Rendel Harris quotes, with admirable courage, a "significant sentence" from the "Peregrinatio ad Loca Sancta," a work of St. Sylvia of Aquitaine, or some other lady traveller of the fourth century, which has recently been published. She has been relating how the people were instructed in the mysteries of the faith by readings from the Scriptures, _imprimis_; of the Psalms predictive of the Messianic sufferings; then of pa.s.sages from the Acts and Epistles which bear upon the interpretation of such predictions; further, the evidence of the prophets; and, to crown all, the story of the Pa.s.sion itself from the Gospels. "The object of this service was, as Sylvia points out, that the people might understand by the Gospel record that whatever the psalmists and prophets had foretold concerning the Pa.s.sion of the Lord had actually taken place." And now comes the "significant sentence" to which we referred above, italicised by Mr.

Harris himself: "And so for the s.p.a.ce of three hours the people is taught that _nothing took place which had not been previously foretold, and nothing had been foretold which had not obtained its fulfilment_." Mr.

Harris supports the accuracy of Sylvia's description.(122)

But, whilst frankly admitting the application of this fundamental principle of the prophetic gnosis, more or less throughout all early Christian literature, Mr. Harris wishes to limit its influence upon works received into the canon, into which the two-edged weapon, however, pierces in spite of him to the sundering apart of soul and body. He says:

Now no history is, in its ultimate a.n.a.lysis, so trustworthy as Christian history, but if we take the whole body of early literature, of which the canonical Gospels form the centre and crown, including Apocalypses, party-gospels, and the like, we shall find that there never was a body of history which was so overgrown with legend, and the major part of these legends result from the irregular study of the Old Testament, probably based on the synagogue methods of the time of the early Christian teachers.

This reaction of the prophecy upon history colours the style of authors and affects their statements; and it is only by a close and careful study of the writers and their methods, that we are able to discriminate between what is a _bona fide_ allusion in the Prophets, or what is a trick of style borrowed from the Prophets, or what is a pure legend invented out of the Prophets.(123)

The immediate object here, of course, is to lay the basis of an indictment against the fragment; but in this clear and excellent statement, a principle is enunciated, the application of which cannot be directed as the writer pleases, but is apt to be as deadly to friends as to foes. Mr.

Harris may attempt to satisfy his doubts, in writing with the impartiality of a scholar, as he does, with the reservation that "no history is, in its ultimate a.n.a.lysis, so trustworthy as Christian history," but he has only to formulate the reasons for such a statement, to recognise their utter inadequacy. In so far as he gives us any glimpse of them here, they are of sad insufficiency. He speaks, a little further on, regarding "the real need of a critical method that can distinguish between statements that are genuine history, and statements that are prophetic reflexes. For this discrimination," he says, "our main guide is the Canon, which expresses the judgment of the primitive Christian Church upon its literary materials; but I think it will be generally felt that we shall need finer-edged tools than Church customs or decrees in the more difficult parts of the problem; and certainly we must not a.s.sume _a priori_ in a critical investigation, that there is no trace of legendary accretion in the Gospel, and no element of genuine fact in what are called the Apocrypha."(124) Alas! is not the "main guide" a mere blind leader of the blind in regard to "the encroachment of prophetic interpretation upon the historical record"? We have no intention of maintaining here a very different view of the credibility of Christian history, the arguments against which we have elsewhere fully stated, but it is desirable, for reasons which will presently appear, that the fundamental principle of this attack on the Gospel according to Peter should be clearly understood.